hearing of the eare or barely Theorettical without an eye of Faith Consiq Therefore it follows that he that speaketh understandingly and apprehensively of these secret Mysteries doth evidently demonstrate that he speaketh by the Spirit through the power and grace of the Spirit of God who onely revealeth and giveth understanding of the things of God as hath been said so that it is manifest that it is not they that speak but the Spirit of their Father that speaketh in them And by how much more they shall lighten things that are hid in darkness and make the councels of the hearts manifest as 1 Cor. 4. 5. by the cleare unfolding or interpretation of sacred Scripture and of the secrets thereof especially such as are dark and mystical and hid from others or that have not formerly been explained and opened or not convincingly as a cleer result producing an infallible assent By so much the more evident and demonstrable it is that it is not they that speak but the Spirit of their Father that speaketh in them Matth. 10. 19. 20. Yea that they are sent to speak or to declare those things being thrust forth even by the Spirit of Christ who dwelleth in them and being Lord of the harvest thrusteth forth Labourers into his Hanvest For how is it is possible that things that are hid from the wise and learned should be revealed even unto babes and to the foolish c. in respect with this world if they were not inspired and revealed unto them by the Spirit of God seeing they have not learned them by humane documents but from God onely Object But it will be objected That it were immodesty yea presumption and a tokâ—n of spiritual pride in men if they should so much as acknowledg much less affirm that they are taught of God and that immediatly by the inspiration of his blessed Spirit and that it is not they that speak but the Spirit of their Father that speaketh in them But especially for unlearned men that are but as babes compared with the wise and learned it were a shameful thing in them to do it above all compare Answ I answer If they understand and know such things as have been said even the secrets and mysteries of the Kingdom of God which they have not learned not bin taught of men To whom then should they ascribe the glory Ought they to ascribe it to their own wisdom Dare the learned ascribe their spiritual understanding and knowledge of God and of the things of God either to their own wisdom or their learnedness in the Tongues which a carnal man may attain unto that can know nothing of the things of God as hath been said Were this to give God the glory and to do it as of the ability that God administreth that in all things God might be glorified Were this to speak as the Oracle of God and in his name 1 Pet. 4. 11. Might not such justly expect the judgment of Herod to be struck with an Angel of the Lord and to be eaten up of worms because they give not the glory unto God of what they do or speak in his sacred name that is good or excellent and true c. And it is doubtful at least that such who utterly exclude all that are not learned in the tongues I mean from speaking unto men to edification and exhortation and comfort or from any ministration in the name of God in publique especially that they thereby intimate that their abilities for spiritual ministration are onely attained through learnedness in the Tongues for how else durst they be so bold as to limit the holy one of Israel that he shall not speak but by the learned onely Object But it will be objected That speaking unto men to edification and exhortation and comfort is not properly to prophecy for prophecying is properly foreshewing of things to come though such who prophecy do ordinarily also speak unto men to edification c. as well as prophecy of things to come Ans 1. I answer first That they that edifie the Church build them up in Faith and Faith is of things invisible and chiefly of things to come For Faith is the ground of things hoped for and the evidence of things not seen Heb. 11. 1. And therfore edifying or building men up further in the true faith and giving them better evidences and grounds of things hoped for from sacred testimonies is of all other the chiefest prophecying and most useful powerful and comfortable for giving life to the souls of men both in this life and in the life to come spiritual life I mean even joy and comfort unspeakable and full of glory See Joh. 10. 10. 28. and 1 Joh. 5. 11 12 13. Yea for perfecting of the Saints as Eph. 4. 11. to 16. 2. And as for the other as of foreshewing new things to come as Agabus prophecyed of the dearth and famine over all the world Though it be a part of prophecying not so ordinarily attainable and more difficult in these days yet it is not so needful nor useful as the other And though it be a more certain and evident demonstration of the sacred Spirit inspired into such when the thing is accomplished and come to pass yet that part of prophecying which the Apostle commends as the chief of all to wit speaking unto men to edification c. is both far more profitable and a clearer evidence for the time present of the Spirit of God then the other is And Therefore I say first it is the most present evidence and most immediate demonstration of the spirit and of power because foreshewing of things to come is no present and immediate evidence of it self till the things be come to pass that are in truth foreshewed though it is true that foreshewing of things to come is the very complement and perfection of prophecying and the most visible demonstration of the Spirit of God as Deut. 18. 22. and Joh. 16. 13. when the things are accomplished 2. But secondly yet this prophecying intended by the Apostle is the most useful and the most profitable of all other gifts for the edifying of the Church And therefore saith the Apostle Follow after Charity and desire spiritual gifts but chiefly that ye may prophecy 1 Cor 14. 1. And the reason is rendered Vers 3. because He that prophecyeth speaketh unto men to edification and exhortation and comfort which is the chief end of all gifts For all that are zealous of spiritual gifts should seek that they might excel to the edifying of the Church as Vers 12. Although the gift of tongues and so also foreshewing of things to come is a more evident demonstration to convince them that beleeve not as Vers 22. yet look the end of all gifts as 1 Cor. 14. 12. Ephes 4. 12. 1 Pet. 4. 10 11. Rom. 12. 6 7 8. for that should be our end But prophecying saith the Apostle serveth not for them that beleeve not but for
them that beleeve Vers 22. And therefore is of greater and more profitable use for the edifying of the Church But wherefore or wherein is it more useful The Apostle answers and brings it in as a reason to wit For he that prophecyeth speaketh unto men to edification exhortation and comfort Consequ And therefore it follows That speaking unto men to edification and exhortation and comfort is of all other gifts the most useful and most to be desired and sought after and to be most esteemed and accounted of by the Church of God And so are all such who have that gift and do not hide it in a napkin but use it accordingly for the same end for which it is given whiles they keep unto sound doctrine that cannot be reproved and speak but according to the Law and Testimony and seek but onely and chiefly hi glory that sent them and that they might excel to the edifying of the Church and to convince the world of sin of righteousness and of judgment And if they contend earnestly if it be but for the faith that was once delivered to the Saints or do but stand and fast to the Christian Liberty where with Christ hath made us free and that they might not be entangled with yokes of bondage not be as men pleasers or servants of men after they are bought with a price provided they preach nor seek any liberty at all to do any evil either in word or deed nor to be contentious and disobedient to the Truth of God I say of such they are sent of God And whosoever resuseth resisteth disparageth disgraceth or despiseth such doth even the same to him that sent them And such of all others ought to be honâ—red even with double honor that both rule well and also labor in the word and doctrine by speaking unto men to edification and exhortation and comfort as hath been said And therefore all that are in authority ought to give liberty to all them whose spirit God hath raised to build up the Churches in their most holy Faith lest wrath be upon them from the Lord as Ezra 1. 5 6. and Chap. 7. 13 16 13. and Chap. 8. 22 23. and Psa 2. It is therefore a matter of dangerous consequence either to act or so much as seem to act or comply with such who doc exclude all from any spiritual ministration in the name of God and of the Lord Jesus Christ yea even in publique I mean that are not learned in the Tongues for they exclude it may be such as Peter and John and all the Church which was at Jerusalem who were all scattered abroad and went every where preathing the word See Acts 8. 1 4. Psa 2. throughout And the Apostle speaking to the Hebrews tells them That when for the time they ought to have been Teachers yet they had need to learn c. Heb. 5. 12. 1 Reas For what is it else but to limit the Holy one of Israel that he shall not speak but by the learned onely either in private or publique Who hath told us plainly That he hideth things from the wise and learned that he revealeth unto babes Luk. 10. 2. Reas And what is it else but clearly to oppose the Apostles rules given out for direction in such cases to wit 1. As every man hath received the gift so let him administer the same as good disposers of the manifold grace of God And 2. Let every man administer according to the measure or proportion of his Faith 3. And how dangerous is it to advise much less to compel any man to hide his talent in a napkin and not to suffer him to occupy with it for his masters advantage least it be taken from him yea though it be that man that hath but one poor Talent who doubtless ought to put it forth in his place and calling as well as those that have five or more see Heb. 10 22 to 26 c. Heb. 5. 12 to 15. c. 4. And how shall those things be made known to the Church that are on purpose hid from the wise and learned and onely revealed unto babes c. if we cannot be content to learn them at babes as good old Eli both did and was glad to do at the child Samuel And hath not God on purpose done it And chosen the base and foolish things of this world to confound the wise and the mighty c. as 1 Cor. 1. 2 27 28. 29. and Chap. 2. 11 12 13 14 on purpose I say Yea that no flesh should rejoyce in his presence but that he that glorieth might glory in the Lord. Was not the word of the Lord revealed unto the Childe Samuel rather then to good old Eli And did not Eldad and Midad prophesie in the Camp as well as the rest and as lawfully too the Spirit of the Lord coming upon them did Moses forbid them till he had blessed them or till their callings of God should be evidenced by miracles as Moses was and as some do expect or they will not heare an unlearned man see John 11. 9 10 11. John did no miracle though all men held John as a Prophet Or shall we charge them with immodestie for offering to preach without Ordination Was no Prophet accounted a Prophet but that wrought miracles or was ordained by men and learned in the tongues Look Joh. 10. 41. Was not Amos an Herdman and a gatherer of Sacamore fruit when the Lord took him and sent him to prophesie And do not his words good to them that walk uprightly by whomsoever he sendeth them Is it not lawful for the Lord Jesus Christ to thrust forth labourers into his harvest without Licence from the learned in the tongues Or doe not they that refuse whomsoever he sendeth refuse him Or is it lawful to forbid any whom he sendeth to preach unto men that they might be saved Like the wicked Jewes the salvation of souls being their chief end as the drift of their doctrine will easily shew Is it not lawfull for them that know the terror of the Lord to perswade men And should not every man administer according to the measure of his faith and be as good Stewards of the manifold grace of God as hath been said without licence from the learned in the tongues And must they but only be suffered to administer according to the measure and degrees of their learnedness and knowledge in the tongues meerely Have none the manifestation of the spirit but the learned in the tongues Or dare we cross the Apostle and say that the Manifestation of the Spirit is not given to every man to profit withal Or that the chief grace and gift of the Spirit and that which is most profitable and usefull to the Church for Edification and therefore most chiefly to be desired is not that men might prophesie Or what is this prophesying that is so much to be desired above all other gifts yea above the gift of tongues
wit All the Elect that are built upon Christ by a lively Faith are lively stones built up a spiritual house yea an holy Priesthood to offer up spiritual sacrifice acceptable to God by Jesus Christ 1 Pet. 2. 5. and Chap. 1. 2. So that all Beleevers are accounted as Priests even from their first ingrafting into Christ by faith in some respects as is before specified But as there was Priests of divers orders so also ought the true Beleevers to be distinguished I compare therefore the newly converted to the Levites in their minority till they came to years and all the grown Christians that are approved and experienced in the trade and practise of Christianity to the Levites when they came to years of discretion And all the Elders and Officers elected by the Church or that are full of the holy Ghost and of wisdom I compare to the Priests the sons of Aaron yea though they be of such as are not learned in Tongues if they have such gifts and qualifications as are manifestations of the Spirit of God And so the Ministers of God I compare to Aaron who in many things was above his sons as hath been said And who knoweth but the Lord Jesus Christ upon whose shoulder the Government lieth will govern his Church after these examples seeing the Apostle Peter doth thus compare them as resembling the Priesthood and not as resembling the Jewish Nation both Priests and People for that he doth not see also Mal. 4. 4. And then the danger lieth not against men unlearned that have the manifestation of the Spirit and of power least they should perish in the gainsaying of Korah because they take upon them being called by the Church to preach and administer in the name of God But the danger lies against such who are sensual having not the spirit and yet will take upon them ministerial functions in the name of God because they are learned in the Tongues and Graduates in the Schools Jude 11 18 19 20. See Zech. 12 13. Chap. These are strangers that may not come nigh c. as Numb 18. 4 22. But it will be objected That if unlearned men be suffered to preach they that are unlearned and unstable may wrest the Scriptures to their own destruction as 2 Pet. 3. 16 17. and may lead others into errors and schisms and cannot be hindered nor supprest neither can it otherwise be avoyded but men that know not the originall should ordinarily mis-understand dark places of Scripture and so like blinde guides lead men into the ditch Answ I answer that it is true That men that are both unle arned and unstable do and will wrest some places of Scripture and it cannot be avoyded but there will be false Teachers even amongst us in these days as well as there was false Prophets in the days of old as 2 Pet. 2. 1. And such also it may be as shall privily bring in damnable Heresies even denying the Lord that bought them and shall bring upon themselves swift destruction And there is no security given out in Scripture That none that is learned in the Tongues should be of the number of these false teachers for men that are learned in the Tongues may be unstable and wrest the Scriptures and by how much the more they that are unstable are learned in the Tongues they are even so much the more dangerous if they should be suffered And therefore unstableness is a greater fault and more dangerous then unlearnedness in the Tongues And men may he learned in the Scriptures or unlearned either and yet learned in the Tongues Men ought not therefore to be inhibited to preach lest they should be unstable and wrest the Scriptures for then the learned as well as the unlearned should both be inhibited But such who being proved are found unstable and that they do wrest the Scriptures no man will deny but such may and ought to be inhibited when they are found out and convicted of error or of schism c. yea though they be of the learned But to inhibit men before were to censure and condemn men before they be heard And see Ezek 18. 20. The righteousness of the righteous ought to be upon him as a badg of honor but the wickedness of the wicked should but be upon himself But the best and surest way to prevent the sowing and spreading of Errors or Schisms is to give liberty that any whomsoever that preacheth in publique may in publique also be reprehended be they learned or unlearned if they preach erroneously in any Congregation that so the same Auditory that hears them preach any Error or Schism or false Doctrine may by just reprehension from clear Scripture-evidence be satisfied to the contrary and have such evil seed purged out quickly before it grow up or be spread any further for so it ought to be And those Churches are not rightly constituted where this liberty is either wanting or not in use when the Truth of God is wronged and wrested and turned into a lye and when his sacred Word is handled deceitfully and mis-applyed as it often is even by the learned in the Tongues that are unstable c. And yet no man allowed to reprehend them for it nor convince them of it at least not in publique And how then shall the same Auditory be purged from it if their reprehension be not as publique as the doctrine is preached For who knows that all the Congregation shall every one of them be assembled again and the doctrine may be such as may lead them to perdition and destruction both of their souls and bodies And this liberty being in use will doubtless make both the learned and unlearned a great deal more careful to keep unto sound doctrine that cannot be reproved And they that plead so much against liberty of preaching of men unlearned in the Tongues for fear of the spreading of errors and schisms and yet will not allow this publique liberty of reprehension as hath been said to prevent and avoyd and purge the same I can hardly beleeve that the spreading of Errors and Schisms is the chief cause that makes them zealous therein but some other by or self-respects which they will not own For no man that is zealous against such spreading gangrenes but he will allow and justifie and approve all possibe means to avoyd or stay them else he is not cordial in that respect And what means possibly can be more awful and more suitable and even necessary then publique reprehension of publique Errors The Apostle Paul reprehended Peter before them all Gal. 2. 14. And them that sin saith the Apostle rebuke before all that others also may fear 1 Tim. 5. 20. But it will be objected That it were an immodest part for any man to implead his Minister in the publique Congregation and might disgrace and disparage and dishonor him for ever Ans I answer That it is far greater immodesty in such Ministers to need to it
not the will of our heavenly Father that we should study the things that make for peace and that might provoke unto Love Not unto Wrath nor to enmity nor hatred but that which is the end of the Commandment and the very life and strength of all Community and of the Commonwealth yea the happiness and felicity of all Kingdoms yea Governments whatsoever Civil or Ecclesiastical and the subjects thereof And it is the onely or at least the chief sign of the dwelling of God either in or amongst us If we love one another God dwelleth in us and his love is perfect in us for God is love and he that dwelleth in love dwelleth in God and God in him 1 Joh. 4. 12 16 20 21. And not onely so but it is a token of his blessing likewise for there the Lord commandeth the blessing yea even permanent blessing and that the chief of all to wit Life for evermore that is to say where there is unity of brethren and that they dwell so together Psa 133. and continue in their love And though it be true that in some good measure the Spirit of life from God is already entred into the two Witnesses and they are creeping up to stand upon their feet so that great fear is in measure faln upon them that saw and insulted over them as Rev. 11. 10 11. Yet let us never expect the approbation of God and to be called up to heaven nor to ascend in a cloud to such eminent respect in the Church universal which is meant by Heaven Vers 12. till faith and love which are the two proper and essential witnesses that are here meant be inspired into us by the Spirit of life from God and shall raise and advance us who are but the subjects in whom they recide and who are but the instruments in whom they act as a visible express of their invisible power and nature c. for the glory of God and the terror and amazement of all his adversaties for it is by faith if we prevail with God or do any thing worthy of respect with him or in the sight of men as Heb. 11. And faith worketh by love And he that beleeveth hath the witness in himself See 1 John 4. 7 8. So that if these two Witnesses be inspired into us and we be acted by them it will be indeed to the terror and amazement of all our enemies that are enemies of God And there shall be such an earthquake in the same hour as shall affright a remnant who shall give glory to the God of Heaven And we shall bear a part in that triumphant song Vers 15. to 18. And therefore Edifying one another in Faith and Love which are in Christ Jesus ought to be the end and chief endeavor of all our business in Church affairs as it is the end of the whole Law and as I hope in God it shall be mine Who am Your Brother in the Lord Jesus Ellis Bradshaw The Contents COntaining by way of preambulation the grounds and Rules according to which the following Discourse is held forth drawn from the end of the Commandment Which is love out of a pure heart and a good conscience and of faith unfeigned Pag. 1. 2. 3. 1. First shewing the end of the Commandment to be better in value and more to esteemed then the means to accomplish it and therefore ought to be chiesly eyed in all the way that leadeth thereunto 2. Secondly the Illustration and application of the foresaid end of the Commandment prescribed as foure Rules to try all Laws Arguments Doctrines motives by â—hether they lead properly to the end of the Commandment yea or no that so we might embrace or avoid them as we ought to do Pag. 4. 5. 6. 7. 3. Thirdly four grounds and arguments drawn from Scripture as intending and tending to a Reconciliation of the Churches of God in respect of the Government and Discipline there of Pa. 7. 1. The first from the lawfulness of Chastity or Marriage Pag. 8. 9. 2. The second from the lawfulness of community of goods amongst such who can so agree or the claiming of propriety amongst such who cannot Pag. 9. 10. 3. The third from the lawfulness of fasting and prayer or of eating and drinking Pag. 10. 11. 4. And the fourth from the lawfulness of such who think they ought of being of the strictest Sect of the true Religion such as were the Pharisecs or one more remisse such as was the Scribes Pag. 12. Intending chiefly hereby to clear that no man ought to blame anoother for being more strict and conscientious then he himself 〈◊〉 or it may be needs or ought to be his calling of God not ingaging him to it as it doth the other being bound in spirit to the quite contrary and in conscience both Pag. 12. And one the other part That those that are stricter ought not to blame such as are more remiss in some respects because for ought they know they are so ingaged and called of God and either bound in conscience or bound in spirit within their own Sphere Pag 12. Conseq The consequence where of being to this purpose That they ought not therefore to compel each other unto conformity either to the strictness of the one or the remisness of the other proving that the Magistrate ought to tollerate or suffer both and not to ingage them one against the other Pag. 12. 4. Fourthly The application of the aforesaid grounds and arguments to the matter in hand to wit to the Churches and the government thereof Pag. 13. 14. 15. 5. Fiftly First the application of the aforesaid grounds and conclusions by way of just reproofe unto both parties because they do not agree and live and love and carry as brethren Pag. 15. For which end the Rule of Charity is proposed and a little proscsecuted Pag. 16. 17. 18. 2. The punctual application of the precedent conclusions are briefly asserted first to the one and secondly to the other and a general consequence concluded thence Pag. 19. 6. An objection proposed and answered at large to wit that seeing Presbyteries plead that Independents Rules and ways of discipline are not more strict but more remisse and loose in many respects giving way for liberty of all Religious without controule by the Civil State as so they speak of them Pag. 19. It is answered at large That the Rules and Principles according to which they engage to act are manifestly stricter and lawfully too in divers particulars which are held forth in several assertions wherein likewise they are engaged in duty and conscience so to do Though it is not denyed but many Presbyterians are engaged in conscience to do the contrary and are fully perswaded that they ought so to do for the time present P. 20. 1. It is asserted That they are justly stricter with whom they do incorporate and joyn themselves in Church policy because that so far forth as their joyning together hath respect